The following is our experimental translation of Patanjali’s Yoga Sutras — insofar as trans means “to cross over or beyond”, and latus means “to carry”. To translate is to carry something over, and beyond.

The sounds of the word “translation” evoke even richer meanings. Trans cues “trance”. And latere means “the hidden”, but comes into English as “lateral”. So, with panache: “to translate” is also to carry something hidden, over and beyond, yet beside us, while entranced.

Sutra means “thread”. Any translator of the yoga sutras is carrying threads across time and culture, through revolutions of thought, and sentiment, to be woven into new cloth, on new looms.

The warp-threads are vertical and constant: these are the questions of language, culture, audience, place, purpose, bias. The weft-threads are our multiple answers, of various colours, shuttling across to bind the cloth. The warp is circumstance, the weft is creativity.

Ours is not a direct translation from the Sanskrit, as is the assumed ideal. We are all juggling too many sources of input and interference to even hope for a 1:1 rendering. We are distracted by the old text itself, and its aura, by dozens of previous translations and commentary, fragments of oral tradition we have heard through the years, incredible cultural and historical divides, and the silent fruit of our own practice. Thus, we’ve called it a “remix”. We’ve tried to infuse the language with equal measures of tactility, functionality, and poetry. We don’t want to leave anyone out.

Our translated sources include the work of Aranya, Taimni, Houston, Miller, Satchidananda, Prabhavananda, Vivekananda, Feuerstein, Ranganathan, and Hartranft. As our remix plays, we teeter out our dance on the shoulders of giants.

The purpose of a remix is equal parts homage, adventure, reclamation, and pleasure. It collects the raw beats and hooks of the past and brands them, transparently, honestly, with the pulse of the present.

In the yoga 2.0 idiom, this pulse says a few key things:

relationship is more important than private bliss,

metaphysics distracts from presence,

consciousness is evolving new questions, and –

yoga is always changing, because its practitioners are.

We should explain our usage of the word “consciousness”. For us, this word refers to an embodied aspect of human experience. We see purusha(consciousness) and prakriti (mind/body) as interdependent aspects of being within space and time. Consciousness is always ‘consciousness-of’ what we sense, feel, think, wish, and dream. It is intrinsic with its material supports and conditions.

With this in mind, here is an overview of a few views that Patanjali holds that we are obliged to experimentally overwrite:

Consciousness is not an abstract ideal: it evolves through history, and in relationship.

Our suffering is not the result of our connection with the world: our experience of disconnection is suffering.

Our flesh is continuous with the world: we cannot find a division between them.

Samadhi – the transcendent moment – is made meaningful by everyday immanence.

We should also remark on the obvious: we have completely retranslated Patanjali’s chapter 3 to reflect the new magic of the intersubjective. This is part of our project to re-locate the mystical in the material. Also: we have stripped chapter 4 of everything we judge to be dissociative, in order to draw out its intimate quantum theory. It is in padas 3 and 4 that we stray farthest beyond the pale.

We have already been asked: “Why use or even refer to the original at all? Clearly, you are simply creating a new philosophy.” Well, that is becoming more and more clear. So in a way, this text is the record of our process of individuating from an older stream. By engaging with this project, we saw more clearly what the old book contained, and how it scanned against what we have come to value because we practiced in the older stream. We wouldn’t publish this as a book: its liminal status — neither translation nor fully-formed position — is ideal for the ephemeral space of the blog.

We worked on this text in a barn on a mountain in Vermont, during one of those months in our lives that felt like everything was pulled, through gravity, into our hearts. Quite unexpectedly, we found ourselves animating this gleaming artifact of our adopted tradition with our eccentric and uncertain breath.

We invite and depend on your feedback.

______________

the book of integration

1.1 We inquire into yoga.

1.2 Yoga happens through the stilling of thought.

1.3 Through yoga, consciousness can observe its interdependence.

1.4 Otherwise, consciousness can be alienated.

1.5 There are five common thought patterns than can lead to pleasure or pain:

About yoga 2.0 lab

Matthew Remski is an Ayurvedic practitioner and Yoga Teacher Trainer in Toronto. His latest book, Threads of Yoga, is gathering international acclaim. He's teaching this online course starting 1/7/14. It's currently full, but there is a reduced-tuition option for auditing. The 12 weekly lessons will be available online for six months following the course. Participants receive a 130-page manual of notes.

21020018 Responseshttp%3A%2F%2Fwww.elephantjournal.com%2F2011%2F09%2Fthreads-of-yoga-a-remix-of-patanjali%2Fthreads+of+yoga%3A+a+remix+of+patanjali2011-09-01+10%3A37%3A23yoga+2.0+labhttp%3A%2F%2Fwww.elephantjournal.com%2F%3Fp%3D210200 to “threads of yoga: a remix of patanjali”

"We should explain our usage of the word “consciousness”. For us, this word refers to an embodied aspect of human experience. We see purusha(consciousness) and prakriti (mind/body) as interdependent aspects of being within space and time. Consciousness is always ‘consciousness-of’ what we sense, feel, think, wish, and dream. It is intrinsic with its material supports and conditions."

Interesting. What exactly do you mean by "ecology"… seems like you are using that as a euphemism for a more "religious" term.
"Ecology allows you to honour your body, and the bodies of others.
Ecology enables clarity, brightness, joy, insight, sensual harmony, and inquiry."
In my personal experience, an intellectual understanding of nature and the environment (given that "eco" derives from "okios" or "house/home" and so literally, "ecology" is the study of the home/house) has not taught me to honour my body nor give me mental clarity.
Yoga, pranayama, meditation and surrender to Isvara does…

Hi Matthew,
I am NOT arguing that you have to translate 2.40 as a body-hating diatribe. I'm just confused by your equation of sauca to ecology. When I read that it just does not correlate verbally. I assure you that I am definitely not a fan of body-loathing or alienation. But I do not consider "purity" to be synonymous with that.
For me, truly honoring my body encourages me to keep it pure, clean, healthy and light. When I truly love and respect myself, I do not want to pollute my body with negativity, toxins, bad food, shame etc.,
Purity is a beautiful concept and practice – one that requires treating the body with love, respect and the utmost care.
Although I acknowledge the impermanence of this body and the inevitability of disease, injury, old age and decay, I am grateful for this birth in a human body, and I respect that my body is an invaluable tool for me on the path of self-realization.
Blessings.

Brilliant and provocative. When you started your Yoga Sutra series earlier this year I was hoping you'd go beyond the usual yamas and niyamas which get wildly disproportional treatment compared to the rest of the Yoga Sutra.

This is a great start. Now how about a Gita Talk ongoing discussion series about everything here EXCEPT the ubiquitous yamas and niyamas, which I never considered nearly as interesting as the rest to begin with (because they seemed so utterly familiar to me after years and years of the similar moral teachings of Catholicism and Judaism, which they're admittedly not exactly the same as, but pretty damn close, really, at least the way the nuns taught me as a kid.)

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[…] It is our belief that Patanjali’s Yoga Sutras will continue to be the most oft quoted yoga text of the century. We also believe that the Yoga Sutras will continue to be the most unfinished book on yoga […]

I appreciate your concern. I wouldn't argue with you about the original meaning of 2:40. Rather, I question the value of its meaning.

2.40 has been given quite a go-over in these pages and others, and for long time before as well. My conclusion is that the verse emerges from a time prior to intersubjective concern, in which the body itself, and the bodies of others, were considered liabilities to personal evolution rather than vehicles of the same: marks of material entrapment and samsaric peril. In my opinion, the view that the human body is disgusting will increase our general alienation from the planet, and not support the kind of empathetic ecological commitment required for our survival in our time.

This is not to say that the old text is wrong or should be ditched: it is simply speaking to its time, through its concern over the eruption of complexity in the Axial age. The niyama of self-purity is today much more appropriately broadened to encompass the social and ecological. As an exemplary philosopher, I think Patanjali would be happy to consider this argument with the same fairness he employed to collate the views of all of the schools of his day.

We can't let it go either, NotSoSure. The text is an amazing accomplishment: elliptical and dazzling, and it will continue to speak to some buried heart within. As for essence, I'm with Sartre: existence precedes.